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flay after day, depriving us of the exhilarating company of our two best friends, Oxygen and Exercise.

11. We feel that another crisis in our condition is approach ing; and that the doctor with his stethoscope will soon be called in again. Let others, who have a pair of Lungs to be responsible for, be warned by this recital. We wish we were strong enough to send forth (with the aid of some of our n. Vhboring organs) a <voice that should reach from Maine to Oregon, penetrating every school-room, every church, every parlor, every work-shop, every railroad-car, every steamboat-cabin, every sleeping-room, and every hall in the land. Were it our last breath, we would say: Give us pure air! Ventilate, VentiLate, VENTILATE!


1. Indebtedness To Societv And Government. — What au illusion is that in which often a man exists, and in which often he boasts himself, as though there were over him no authority and no constraining influence !" I am my own. I am of no party. I own no authority. Authority has done nothing for me, and I owe it nothing anywhere. I have made my own fortune, my own mind. I am a self-made man. I am my own, altogether my own." And to such a person the answer is ever so simple: 'The very words you speak, are they of your own inventing? or rather are they not words of long ago, —words of your learning, — language derived to you from the forests of Saxony, from within side the walls of ancient Rome, from the market-place of Athens, and indeed from the \nanner in which Adam and Eve talked together, even before the birth of their eldest-born? The truths of astronomy, are they of your own discovery? The arts by which your life is made pleasant, are they of your own inventing? Your own, altogether your own? Ah, if there were taken from you everything but that, you would be no better than a dumb savage, hiding yourself in a cave!" We belong to society by every word of our tongues, every thought of our minds, and every thread of our garments. So largely do we belong to society, and perhaps almost without our ever having known it.

And we belong to the government, perhaps almost without our being conscious of its existence. "The government! I have .nothing to do with it; and it has nothing to do with me." And, with no government to care for you, how long would you be safe in person or property? With a bad government, would not you certainly feel yourself belonging to it, even against your wishes by tlie oppressions you would suffer? And do you, then, the less belong to a government, because of its being good, and not oppressive? Not belong to a government! Ah! you walk the streets, protected by a shield which you do not see: you are safe in your home at night, not so much by the bolt on the door, as by the ;visible presence of law, which is round the house to guar' it. In your manner of thinking, in your free conversation wiw your friends, in your innermost feelings and in your outward life, and even in the tone of your voice, there is the proof and the influence of the government you belong to.— Win. nlountford.

2. The Lovt Of Home. — It is only shallow-minded pretenders who either make distinguished origin a matter of personal merit, or obscure origin a matter of personal reproach. Taunt and scoffing at the humble condition of early life affect nobody in America but those who are foolish enough to indulge in them, and they are generally sufficiently punished by public rebuke. A man who is not ashamed of himself need not be ashamed of his early condition. It did not happen to me to be bora in a log-cabin; but my elder brothers and sisters were born in a log-cabin, raised among the snow-drifts of New Hampshire, at a period so early, that when the smoke first rose from its rude chimney, and curled over the frozen hills, there was no similar evidence of a white man's habitation between it and the settlements on the rivers of Canada.

Its remains still exist; I make to it an annual visit. I carry my children to it, to teach them the hardships endured by the generations which have gone before them. I love to dwell on the tender recollections, the kindred ties, the early affections, and the touching narratives and incidents which mingle with all I know of this primitive family abode. I weep to think that none of those who inhabited it are now among the living; and if ever I am ashamed of it, or if ever I fail in affectionate veneratiot for him who reared it, and defended it against savage violence and destruction, cherished all the domestic virtues beneath iU roof, and, through the fire and blood of a seven years' revolutionary war, shrunk from no danger, no toil, no sacrifice, to servt his country, and to raise his children to a condition better thac his own, may my name, and the name of my posterity, be bloited forever from the memory of mankind! — Daniel Webster.

3. Resistance To Rinicule. — Learn from the earliest day; to insure your principles against the perils of ridicule; you cas no more exercise your reason, if you live in the constant dread of daughter, than you can enjoy your life, if you are in the coastal terror of death. If you think it right to diffet from the times, and to make a stand for any valuable point of morals, do it, however rustic, however antiquated, however pedantic it may appear; — do it, not by insolence, but seriously and grandly, as a man who has a soul of his own in his bosom, and did not wait till it was breathed into him by the breath of fashion. Let men call you mean, if you know you are just; hypocritical, if you are honestly religious; pusillanimous, if you feel that you are firm: resistance soon converts unprincipled wit into sincere respect; and no aftertime can tear from you those feelings which every man carries within him who has made a noble and successful exertion in a virtuous cause. — Rev. Sydney Smith.

4. Importance Op Veracity. — Let it be always borne in mind that he who knowingly utters what is false tells a lie; and a lie, whether white or of any other color, is a violation of the command of that God by whom we must be judged. And let us remember that there is no vice which more easily than this stua man's conscience. He who tells lies frequently will soon e an habitual liar; and an habitual liar will soon lose the power of readily distinguishing between the conceptions of his imagination and the recollections of his memory. Let every one, therefore, beware of the most distant approaches to this detestable vice. A volume might easily be written on the misery and loss of character which have grown out of a single lie; and another volume of illustrations of the moral power which men have gained by means of no other prominent attribute than that of b Ad, unshrinking veracity. — President Wayland.

£.. On Perseverance Unner Failure. — The differences of character are never more distinctly seen than in times when men are surrounded by difficulties and misfortunes. There are some •who, when disappointed by the failure of an undertaking from •which they had expected great things, make up their minds at once to exert themselves no longer against what they call fate, as if thereby they could avenge themselves upon fate; others grow desponding and hopeless; but a third class of men will rouse themselves just at such moments, and say to themselves, "The more difficult it is to attain my ends, the more honorable it will be; " and this is a maxim which every one should impress upon himself as a law. Some of those who are guided by it prosecute their plans with obstinacy, and so perish others, who are more practical men, if they have failed in one way, will try another. — Niebuhr.

6. Tiie Abuse Op The Imagination.—lip who cannot command his thoughts must not hope to control his actions. All mental superiority originates in habits of thinking. By vain thoughts we may understand those wilful excursions of the imagination, those airy visions of future happiness (as improbable as they are indeed undesirable), which, it 4s to be feared, are by many not only admitted, but encouraged. The effects of this kind of indulgence on the mind are much the same as those of intemperance on the body; enfeebling its powers, rendering every present occupation insipid, every duty dry, and creating a distaste for all mental improvement; at the same time that it cherishes th6 love of self, and blunts every benevolent and generous sentiment.


Nor is it too much to say, that an habitual indulgence of these visionary pleasures is absolutely incompatible with religious improvement. The mind, whose favorite employment is forming plans and wishes for possessing the, pleasures, honors, riches, vanities of this world, cannot be seeking, "first, the kingdom of God;" cannot be "hungering and thirsting after righteousness;'' cannot have " fixed its affections on things above." Well, then, might David exclaim, "I hate vain thoughts, but Thy law do I love." He knew that to love both was impossible, for he seta them in direct opposition to each other. — Jane Taylor.

7. Inleness. — An idle and vacant life, even with all the aid that amusement can give, is not calculated to be a happy one; and this simply because Providence has constituted us with a view to activity, as what was to be the means of accommodating the raw materials of the physical world to our needs. Idleness, therefore, injures and disorganizes, while activity alone will preserve health or secure the prolongation of life. Who, it may be asked, in one word, are the happy ? — Those who have something and not too much to do; that something being suitable to their faculties and their tastes. Who are the unhappy? Alas! what a large portion of the class is composed of those who, having all their ordinary needs supplied from other sources, do not ne'jd to labor! — Chambers.

8. A Habit Of JEsting. — Some persons give themselves up so entirely to an ironical and bantering kind of discourse, and use a phraseology so full of whimsical slang, that their real sentiments are at length buried beneath a mass of rubbish, and, aftei knowing them for years, you become alive to the painful recollection, that, during the whole time, you have not found in theif character a single piece of solid ground whereon to rest yow foot. Persons of this kind live in a perpetual masquerade; thej grow old with the rattle in their hands; and, while their neighbors are all more or less busied with serious objects, they aim at no higher gratification than that of being laughed at. All maul? and estimable qualities in time sink under the habit. — J} *

9. Local Associations. — To abstract83 the mind from all local emotion would be impossible if it were endeavored, and would be foolish if it were possible. Whatever withdraws us from the power of our senses, whatever makes the past, the distant, or the future, predominate over the present, advances us in the dignity of thinking beings. Far from me and my friends be such frigid philosophy as may conduct us indifferent and unmoved over any ground which has been dignified by wisdom, bravery, or virtue. The man is little to be envied whose patriotism would not gain force on the plains of Mar'athon," or whose piety would not grow warmer among the ruins of Iona.1'Johnson.


Hamlet Guilnenstern Rosencrantz.

Hamlet. What have you, my good friends, deserved at tne hands of fortune, that she sends you to prison hither? Guildenstern. Prison, my lord! Ham. Denmark's a prison. Rosencrantz. Then is the world one.

Ham. A goodly one; in which there are many con'fines, wards, and dungeons; Denmark being one of the worst. Ros. We think not so, my lord.

Ham. Why, then 'tis none to you; for there is nothing either good or bad, but thinking makes it so: to me it is a prison.

Ros. Why, then your ambition makes it one; 't is too narrow for your mind.

Ham. O! I could be bounded in a nutshell, and count myself a king of infinite space, were it not that I have bad dreams. . . . But, in the beaten way of friendship, what make you at Elsinore?

Ros. To visit you, my lord; no other occasion.

Ham. Beggar that I am, I am even poor in thanks, but I thank you; and sure, dear friends, my thanks are too dear, a halfpenny.1' Were you not sent for? Is it your own inclining? Is it a free visitation? Come, come; deal justly with me; come come; nay, speak.

Guil. What should we say, my lord?

Ham. Anything; but to the purpose 3fou were sent for, and there is a kind of confession in your looks, which four

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